The Alter Rebbe told his chassidim once, "We must live with the times."
The Chassidim were somewhat surprised, for in that era, the thrust toward "modernization" usually came at the expense of the Torah's values.
Many were willing to sacrifice the Torah's eternal truths for beliefs which appeared to be more immediately viable.
Seeking clarification, they asked R. Dovber, later to become the Mitteler Rebbe, to question his father about his intent.
In reply to his son's query, the Alter Rebbe explained that he desired that his chassidim live with the weekly Torah portion, i.e., to derive lessons from it which apply to their contemporary experience.
Although every Torah reading contains a myriad of lessons, the name of the reading contains a teaching that is a general in nature, encompassing the reading as a whole.
For, as the Alter Rebbe explains, (in the Tanya, Shaar HaYichud VehaEmunah, chapter 1), an entity's name reflects its life-force and soul.
Our intent in this series was to adapt insights of the Rebbe Shlita into the names of the Torah readings and communicate them in a form which sheds light on many of the personal issues and challenges which people confront in their daily experiences.
"Living with the times" in this way will hopefully enable our readers to take the process one step further and learn more individual lessons from the Torah and apply them in their daily lives.
May the study of the Rebbe Shlita's teachings arouse Divine blessings for his complete and speedy recovery, and may he lead us to the Redemption in the most immediate future.
18 MarCheshvan, 5754
All of us desire posterity. We want our lives to bring something lasting into the world.
This is the message of Parshas Toldos: that a person can leave a legacy that will continue to thrive after his passing.
Our Rabbis offer two definitions of the word Toldos:
- progeny [1] - this includes both a person's biological children and also his "spiritual children," i.e., the individuals whom he has taught. [2] Both of these types of children perpetuate the person'sinfluence.
- the chronicles of one's life and experiences. [3] When a person's life is full of inner meaning, the chronicles of his life continue to provide depth and inspiration for people in coming generations.
With whom does the Torah choose to associate the message of Toldos?
Yitzchak. [4]
There are two particulars which reflect the nature of Yitzchak's divine service:
- unlike his father Avraham, he never left Eretz Yisrael, [5]
- his efforts were focused on digging wells. [6]
Through his journeys, Avraham spread G-dliness in the lands in which he sojourned.
He "proclaimed... to the entire world... that there is one G-d and it is befitting to serve Him. He would travel from city to city and from country to country, collect ing the people and proclaiming [G-d's existence]." [7]
Yitzchak, by contrast, never traveled outside the Holy Land and even within Eretz Yisrael, we do not find many stories of his efforts to reach out to others. His divine service had, instead, an inward focus.
This is reflected in his efforts to dig wells.
Digging a well involves removing the layers of earth and uncovering the source of life-giving water that is found in one's own place.
In the analogue, this refers to the efforts to penetrate to one's G-dly core and activate it as a source of inner strength.
Each of us has a neshamah which is "an actual part of G-d" [8] and every entity in the world is maintained by a G-dly spark.
Yitzchak's thrust involved realizing these inner potentials, bringing them to the surface, and using them to initiate positive change.
In this manner, the awareness of G-d becomes an integral part of one's life. It does not remain merely an external factor, dependent on the teachings of others, but, instead, comes from one's own insight, and is internalized within one's own thinking processes.
This in turn enables one to realize the G-dliness present in every element of existence.
In this context, our Sages interpret [9] the verse, [10] "Dwell in this land," as "Cause the Divine Presence to rest in this land," help the world manifest its G-dly core.
One might, however, ask: This is surely a worthy path of divine service, but why is it associated with the name Toldos which means "progeny"?
Seemingly, it would be more appropriate to associate the concept of Toldos with the divine service of Avraham, for he actively sought to communicate the awareness of G-d to others.
By naming this Torah reading Toldos, our Rabbis underscore the fact that the inwardness of Yitzchak also produces "progeny".
Yitzchak's divine service and the positive influence it generates attracts the attention of others and motivates them to seek a bond with him and follow his guidance.
In this vein, our Torah reading relates that Avimelech, the king of the Philistines, and Phichol, his general, came to visit Yitzchak and told him, "We have seen that G-d is with you." [11]
Yitzchak's divine service was able to bring them to a recognition of G-d's active presence within the world.
Indeed, in contrast to the awareness generated by Avraham's efforts, the awareness Yitzchak inspired was more permanent and lasting, for it came from the people themselves.
Yitzchak's internalized bond with G-d was able to inspire an inner awareness within the people around him. [12]
In the most complete sense, our desire for posterity is focused on our children.
We want them to continue and further the principles and values of our homes.
And here a difficulty arises:
Yitzchak's children were Esav and Yaakov.
Yaakov indeed perpetuated and enhanced Yitzchak's divine service.
Esav, however, rejected Yitzchak's path entirely.
Moreover, this difficulty is compounded by the fact that a major portion of the Torah reading concerns itself with Esav, and on the phrase "And these are the toldos of Yitzchak," the Midrash states [13] that the word Toldos refers specifically to Esav.
Although openly Esav's conduct did not demonstrate that he was Yitzchak's son, the connection between them, nevertheless, existed.
This is reflected by our Sages' statement [14] that Esav's head was buried "in the bosom of Yitzchak his father."
Similarly, our Sages explain [15] that, in contrast to Yishmael who is not considered as an heir of Avraham, Esav is considered as Yitzchak's heir. For the source of Esav's soul, his head, contained very powerful divine sparks, and these were associated with Yitzchak.
For this reason, Yitzchak desired to give his blessings to Esav, rather than to Yaakov.
As a father, Yitzchak was involved in an ongoing endeavor to enable Esav to fulfill his spiritual potential, and he thought that granting these blessings to Esav would further this purpose. [16]
He did not realize that in fact it would be Yaakov - and his descendants - whose divine service would tap Esav's spiritual potential and bring it the surface.
The ultimate consummation of the efforts to reveal Esav's spiritual potential [17] will be in the Era of the Redemption when "Delivers will go up to Mount Zion to judge the mountain of Esav, and the sovereignty will be G-d's." [18]
At that time, the powerful spiritual energies which Esav possesses will surface and will be given appropriate direction.
Our Sages relate
[19] that in the Era of the Redemption, the Jews will praise Yitzchak, telling him: "You are our Patriarch."
For in that era, the inward thrust of Yitzchak will permeate all existence. "The occupation of the entire world will be solely to know G-d. The Jews will be great sages and will know the hidden matters, attaining an understanding of their Creator to the [full] extent of mortal potential." [20]
Although all the Jews will all live in Eretz Yisrael, they will - as their ancestor Yitzchak - influence mankind as a whole.
"And it shall come to pass in the end of days that the mountain of G-d's house will be established on the top of the mountains... and all the nations shall flow unto it. Many people shall say, `Come let us ascend the mountain of G-d... and He will teach us of His ways.'" [21]
The divine service of the Jews and the influence it will arouse will radiate to the world at large, motivating them to seek G-dly knowledge. May this take place in the immediate future.
Adapted from Likkutei Sichos: Vol. XV, p. 191ff, Vol. XXV, p. 123ff
Notes:
- (Back to text) Rashi, Genesis 25:19.
- (Back to text) See Sanhedrin 19b, Rashi, Numbers 3:1.
- (Back to text) Seforno, loc. cit.
- (Back to text) This is borne out by the fact that both Parshas Noach and Parshas Toldos begin with the words: Eleh toldos, "These are the chronicles of...."
Nevertheless, Parshas Noach is given that name because the lessons it teaches center on the concepts of satisfaction and repose (see the essay entitled "Genuine Satisfaction: Noach's Legacy").
Parshas Toldos which focuses on the chronicles of Yitzchak's life, by contrast, communicates the importance of creating a posterity.
- (Back to text) See Genesis, ch. 26.
- (Back to text) Ibid.
- (Back to text) Rambam, Mishneh Torah, Hilchos Avodas Kochavim 1:2, based on Sotah 10a, Bereishis Rabbah, the conclusion of sec. 54.
- (Back to text) Tanya, ch. 2.
- (Back to text) Bereishis Rabbah 64:3.
- (Back to text) Genesis 26:2.
- (Back to text) Ibid.:28.
- (Back to text) In this way, Yitzchak's "progeny" resembled him as children resemble a father.
- (Back to text) Shmos Rabbah 30:3.
- (Back to text) Targum Yonason, Genesis 50:13. Toras Chayim 89d cites this statement in the name of the Zohar. See also similar quotes in Sotah 13a, Pirkei d'Rabbi Eliezer, ch. 39.
- (Back to text) Kiddushin 18a.
- (Back to text) This provides every parent with a lesson with regard to the way to relate to his children, even if, G-d forbid, their conduct - like Esav's - is lacking.
A parent should never give up, and should constantly continue trying to reveal his child's inner potential. Foreover, since "all Jews are responsible one for another" (Shavuos 39a), this lesson applies not only with regard to our own children, but with regard to every member of the Jewish people.
We must, to quote the Mishnah (Avos 1:12): " Love the created beings and bring them close to the Torah."
- (Back to text) A foretaste of the realization of Esav's spiritual potential can be seen in the converts from his descendants: the prophet Ovadiah, Onkelos, and Rabbi Meir (Torah Or, Toldos 20c).
- (Back to text) Ovadiah 1:21.
- (Back to text) Shabbos 89b.
- (Back to text) Rambam, Mishneh Torah, Hilchot Melachim 12:5.
- (Back to text) Isaiah 2:2-3.
Chayei Sarah - 5754